Critical Edition
युधिष्ठिर उवाच योगं मे परमं तात मोक्षस्य वद भारत तमहं तत्त्वतो ज्ञातुमिच्छामि वदतां वर
M. N. Dutt: Yudhishthira said Tell me, O sire, that high Yoga by which, O Bharata, I may obtain liberation. O foremost of speakers, I wish to know everything about that Yoga truly.
Supplementary Passages:
12.203.1 After 1, Kumbh. ed. ins.: *558 भूयोऽपि ज्ञानसद्भावे स्थित्यर्थं त्वां ब्रवीम्यहम् अचिन्त्यं वासुदेवाख्यं तस्मात्प्रब्रूहि सत्तम
भीष्म उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम् संवादं मोक्षसंयुक्तं शिष्यस्य गुरुणा सह
M. N. Dutt: Bhishma said 'Regarding it is cited the old narrative of the discourse between a preceptor and disciple on the subject of liberation.
कश्चिद्ब्राह्मणमासीनमाचार्यमृषिसत्तमम् शिष्यः परममेधावी श्रेयोर्थी सुसमाहितः चरणावुपसंगृह्य स्थितः प्राञ्जलिरब्रवीत्
AI Translation: A certain student, very intelligent, desirous of the highest good, well concentrated, approached a seated Brahmin, a teacher, a best of sages, and, having grasped his feet, stood with folded hands and said:
Supplementary Passages:
12.203.3 After 3ab, Ś1 K1.6 V1 B0.6-9 Da3.a4 Dn1.n4 Ds D2.3.5.6.8 Kumbh. ed. ins.: *559 तेजोराशिं महात्मानं सत्यसंधं जितेन्द्रियम्
उपासनात्प्रसन्नोऽसि यदि वै भगवन्मम संशयो मे महान्कश्चित्तन्मे व्याख्यातुमर्हसि
AI Translation: If you are pleased with my worship, O Blessed One, I have a great doubt. It is proper for you to explain it to me.
कुतश्चाहं कुतश्च त्वं तत्सम्यग्ब्रूहि यत्परम् कथं च सर्वभूतेषु समेषु द्विजसत्तम सम्यग्वृत्ता निवर्तन्ते विपरीताः क्षयोदयाः
M. N. Dutt: Whence am I am and whence are you? Tell me this fully. Tell me also what is the final cause. Why also, O best of twice-born ones, when the material and destruction take place in such dissimilar ways? You should, O you of great learning, also explain the object of the saying in the Vedas, the meaning of the injunctions of the Smritis and of those injunctions which apply to all classes of men.
वेदेषु चापि यद्वाक्यं लौकिकं व्यापकं च यत् एतद्विद्वन्यथातत्त्वं सर्वं व्याख्यातुमर्हसि
AI Translation: And in the Vedas, that statement which is worldly and all-pervading, Having known this as it really is, you should explain all of it.
गुरुरुवाच शृणु शिष्य महाप्राज्ञ ब्रह्मगुह्यमिदं परम् अध्यात्मं सर्वभूतानामागमानां च यद्वसु
M. N. Dutt: Listen, O disciple, O you of great wisdom. This what you have asked me is not described even in the very Vedas and is the highest subject for thought or discourse. It is called Adhyatma and is the most precious of all branches of learning and of all sacred institutes.
वासुदेवः सर्वमिदं विश्वस्य ब्रह्मणो मुखम् सत्यं दानमथो यज्ञस्तितिक्षा दम आर्जवम्
M. N. Dutt: Vasudeva is the Supreme (cause) of the universe. He is the origin of the Vedas (viz., Om). He is Truth, Knowledge, Sacrifice, Renunciation, self-control, and Righteousness.
Supplementary Passages:
12.203.8 After 8ab, K7 D4.9 ins.: *560 क्रीडते भगवान्देवो बालक्रीडनकैरिव
पुरुषं सनातनं विष्णुं यत्तद्वेदविदो विदुः सर्गप्रलयकर्तारमव्यक्तं ब्रह्म शाश्वतम् तदिदं ब्रह्म वार्ष्णेयमितिहासं शृणुष्व मे
M. N. Dutt: Persons well-read in Vedas know Him as pervading, all Eternal, Omnipresent, the Creator and the Destroyer, the Unmanifest, Brahma, Immutable.
ब्राह्मणो ब्राह्मणैः श्राव्यो राजन्यः क्षत्रियैस्तथा माहात्म्यं देवदेवस्य विष्णोरमिततेजसः अर्हस्त्वमसि कल्याण वार्ष्णेयं शृणु यत्परम्
AI Translation: A brahmin should be heard by brahmins, a kshatriya by kshatriyas, The greatness of the god of gods, Vishnu of immeasurable splendor, You are worthy, O virtuous one, listen to the supreme about Varshneya.
Supplementary Passages:
12.203.10 After 10ab, K6.7 Dn1.n4 Ds D2-4.6.8.9 Kumbh. ed. ins.: *561 वैश्यो वैश्यैस्तथा श्राव्यः शूद्रः शूद्रैर्महामनाः After 10, Kumbh. ed. ins.: *562 यमच्युतं परं नित्यं लिङ्गहीनं च निर्मलम् निर्वाणममृतं श्रीमत्तद्विष्णोः परमं पदम् भवे च भेदवद्भिन्नं प्रदानं गुणकारकम् तस्मिन्न सज्जते नित्यं स एष पुरुषोऽपरः पुरुषाधिष्ठितं नित्यं प्रधानं ब्रह्म कारणम् कालस्वरूपं रूपेण विष्णुना प्रभविष्णुना क्षोभ्यमाणं सृजत्येव नानाभूतानि भागशः तद्दृष्ट्वा पुरुषोऽतत्त्वं साक्षी भूत्वा प्रवर्तते तत्प्रविश्य यथायोगमभिन्नो भिन्नलक्षणः
कालचक्रमनाद्यन्तं भावाभावस्वलक्षणम् त्रैलोक्यं सर्वभूतेषु चक्रवत्परिवर्तते
AI Translation: The Wheel of Time, beginningless and endless, with its own characteristics of existence and non-existence, The three worlds revolve like a wheel in all beings.
यत्तदक्षरमव्यक्तममृतं ब्रह्म शाश्वतम् वदन्ति पुरुषव्याघ्रं केशवं पुरुषर्षभम्
M. N. Dutt: The universe rolls like a wheel, depending upon that Lord of all beings. O best of men, Keshava, that foremost of all beings is said to be Indestructible, unmanifest, Immortal Brahma, and Immutable.
Supplementary Passages:
12.203.12 After 12, Kumbh. ed. Cv ins.: *563 तदक्षरमचिन्त्यं वै भिन्नरूपेण दृश्यते पश्य कालाख्यमनिशं न चोष्णं नातिशीतलम् न सन्त्येते गुणास्तस्मिंस्तथा तस्मात्प्रवर्तते शीतलोऽयमनुप्राप्तः कालो ग्रीष्मस्तथैव च वक्ष्यन्ति सर्वभूतानि ह्येते सूर्योदयं प्रति आगच्छन्ति निवर्तन्ति स कालो गुणराशयः न चैव प्रकृतिस्थेन कालयुक्तेन नित्यशः गुणैः संभोगमरतिस्तत्त्वविज्ञानकोविदम् पुरुषाधिष्ठिता नित्यं प्रकृतिः सूयते परा
पितॄन्देवानृषींश्चैव तथा वै यक्षदानवान् नागासुरमनुष्यांश्च सृजते परमोऽव्ययः
M. N. Dutt: The highest of the high, and without change or destruction himself, he created the departed manes, the gods, the Rishis, the Yakshas, the Rakshasas, the Nagas, the Asuras, and mankind.
तथैव वेदशास्त्राणि लोकधर्मांश्च शाश्वतान् प्रलये प्रकृतिं प्राप्य युगादौ सृजते प्रभुः
M. N. Dutt: He also created the Vedas and the eternal duties and customs of men. Having reduced everything into nothing, he once more, in the beginning of a (new) cycle, creates Prakriti.
यथर्तुष्वृतुलिङ्गानि नानारूपाणि पर्यये दृश्यन्ते तानि तान्येव तथा ब्रह्माहरात्रिषु
M. N. Dutt: As the various phenomena of the several seasons set in one after another according to the season that comes, so creatures come into being at the commencement of every cycle.
अथ यद्यद्यदा भावि कालयोगाद्युगादिषु तत्तदुत्पद्यते ज्ञानं लोकयात्राविधानजम्
M. N. Dutt: Corresponding with those creatures who came into being, rules and duties are paid for regulating the world's course.
Supplementary Passages:
12.203.16 After 16, Kumbh. ed. ins.: *564 श्रुतिरेषा समाख्याता तदर्थं कारणात्मना अनाम्नायविधानाद्वै वेदा ह्यन्तर्हिता यथा युगान्ते ह्यस्तभूतानि शास्त्राणि विविधानि च सर्वसत्त्वविना[शा]द्वै जीवात्मनित्यया स्मृताः अन्यस्मिन्नण्डसद्भावे वर्तमानानि नित्यशः
युगान्तेऽन्तर्हितान्वेदान्सेतिहासान्महर्षयः लेभिरे तपसा पूर्वमनुज्ञाताः स्वयंभुवा
M. N. Dutt: At the end of every cycle the Vedas and all other scriptures disappear. Through the favour of the Self-create, the great Rishis, by mcans of their penances, first re-acquire the lost Vedas and the scriptures.
Supplementary Passages:
12.203.17 After 17, Kumbh. ed. ins.: *565 नियोगाद्ब्रह्मणो विप्रा लोकतन्त्रप्रवर्तकाः
वेदविद्वेद भगवान्वेदाङ्गानि बृहस्पतिः भार्गवो नीतिशास्त्रं च जगाद जगतो हितम्
M. N. Dutt: The Self-create (Brahman) first acquired the Vedas. Their branches called the Angas were first acquired by Brihaspati. Bhrigu's son (Shukra) first acquired the science of ethics which is so beneficial for the universe.
गान्धर्वं नारदो वेदं भरद्वाजो धनुर्ग्रहम् देवर्षिचरितं गार्ग्यः कृष्णात्रेयश्चिकित्सितम्
M. N. Dutt: Narada acquired the science of music; Bharadvaja that of arms; Gargya, the history of the celestial Rishis; the dark son of Atri that of medicine.
Supplementary Passages:
12.203.19 After 19, Kumbh. ed. ins.: *566 न्यायतन्त्रं हि कार्त्स्न्येन गौतमो वेद तत्त्वतः वेदान्तकर्मयोगं च वेदविद्ब्रह्मविद्विभुः द्वैपायनो निजग्राह शिल्पशास्त्रं भृगुः पुनः
न्यायतन्त्राण्यनेकानि तैस्तैरुक्तानि वादिभिः हेत्वागमसदाचारैर्यदुक्तं तदुपास्यते
M. N. Dutt: are Various other Rishis whose names connected therewith, promulgated various other sciences such as Philosophy, Logic, etc. Let that Brahma which those Rishis have described by arguments drawn from reason, by means of the Vedas, and by inferences drawn from the direct evidence of the senses, be worshipped.
अनाद्यं यत्परं ब्रह्म न देवा नर्षयो विदुः एकस्तद्वेद भगवान्धाता नारायणः प्रभुः
M. N. Dutt: Neither the gods nor the Rishis were able to grasp Brahma who is without beginning and who is the highest of the high. Only the divine creator of all things, viz., the powerful Narayana, had known of Brahma.
नारायणादृषिगणास्तथा मुख्याः सुरासुराः राजर्षयः पुराणाश्च परमं दुःखभेषजम्
M. N. Dutt: From Narayana, the Rishis the foremost of the deities, the Asuras, and the royal sages of old, acquired the knowledge of that highest panacea for the cure of sorrow.
Supplementary Passages:
12.203.22 After 22, Kumbh. ed. ins.: *567 वक्ष्येऽहं तव यत्प्राप्तमृषेर्द्वैपायनान्मया
पुरुषाधिष्ठितं भावं प्रकृतिः सूयते सदा हेतुयुक्तमतः सर्वं जगत्संपरिवर्तते
M. N. Dutt: When Prakriti creates through the action of Purusha, the universe with all its potencies begins to spring from it.
दीपादन्ये यथा दीपाः प्रवर्तन्ते सहस्रशः प्रकृतिः सृजते तद्वदानन्त्यान्नापचीयते
M. N. Dutt: From one lighted lamp thousands of other lamps are capable of being lighted. Similarly, Prakriti produces thousands of existent things. On account of its infinity, primordial matter is never exhausted,
अव्यक्तकर्मजा बुद्धिरहंकारं प्रसूयते आकाशं चाप्यहंकाराद्वायुराकाशसंभवः
M. N. Dutt: From the Unmanifest flows the Understanding determined by acts. The Understanding creates Consciousness. From Consciousness proceeds Space. From Space proceeds Wind.
वायोस्तेजस्ततश्चापस्त्वद्भ्यो हि वसुधोद्गता मूलप्रकृतयोऽष्टौ ता जगदेतास्ववस्थितम्
M. N. Dutt: From the Wind proceeds Heat. From Heat proceeds Water, and from Water is produced the Earth. These Eight form primordial Prakriti. The universe rests on them.
ज्ञानेन्द्रियाण्यतः पञ्च पञ्च कर्मेन्द्रियाण्यपि विषयाः पञ्च चैकं च विकारे षोडशं मनः
M. N. Dutt: From those Eight have originated the five organs of knowledge, the five organs of action, the five objects of the (first five) organs, and the one, viz., the Mind, forining the sixteenth, which is the outcome of their modification.
श्रोत्रं त्वक्चक्षुषी जिह्वा घ्राणं पञ्चेन्द्रियाण्यपि पादौ पायुरुपस्थश्च हस्तौ वाक्कर्मणामपि
M. N. Dutt: The car, the skin, the two eyes, the tongue, and the nose are the five organs of knowledge. The two feet, the anus, the organ of generation, the two arms, and speech, are the five organs of action.
शब्दः स्पर्शोऽथ रूपं च रसो गन्धस्तथैव च विज्ञेयं व्यापकं चित्तं तेषु सर्वगतं मनः
M. N. Dutt: Sound, touch, form, taste, and smell are the five objects of the senses, covering all things. The Mind lives upon all the senses and their objects.
Supplementary Passages:
12.203.29 After 29, Kumbh. ed. ins.: *568 बुद्धीन्द्रियार्था इत्युक्ता दश संसर्गयोनयः सदसद्भावयोगे च मन इत्यभिधीयते व्यवसायगुणा बुद्धिरहंकारोऽभिमानकः न बीजं देहयोगे च कर्मबीजप्रवर्तनात्
रसज्ञाने तु जिह्वेयं व्याहृते वाक्तथैव च इन्द्रियैर्विविधैर्युक्तं सर्वं व्यस्तं मनस्तथा
M. N. Dutt: In the perception of taste, the Mind becomes the tongue, and in speech Mind become words. Covered with the different senses, Mind becomes all the objects.
विद्यात्तु षोडशैतानि दैवतानि विभागशः देहेषु ज्ञानकर्तारमुपासीनमुपासते
M. N. Dutt: These sixteen, existing in their respective forms, should be known as god. These adore Him who creates all knowledge and lives within the body.
तद्वत्सोमगुणा जिह्वा गन्धस्तु पृथिवीगुणः श्रोत्रं शब्दगुणं चैव चक्षुरग्नेर्गुणस्तथा स्पर्शं वायुगुणं विद्यात्सर्वभूतेषु सर्वदा
M. N. Dutt: Taste in the attribute of water; scent is the attribute of space; vision is the attribute of fire or light; and touch is the attribute of the wind. This is the case with all creatures at all times.
मनः सत्त्वगुणं प्राहुः सत्त्वमव्यक्तजं तथा सर्वभूतात्मभूतस्थं तस्माद्बुध्येत बुद्धिमान्
M. N. Dutt: The Mind, is the attribute of existence. Existence springs from the Prakriti which exists in That which is the Soul of all existent beings.
एते भावा जगत्सर्वं वहन्ति सचराचरम् श्रिता विरजसं देवं यमाहुः परमं पदम्
M. N. Dutt: These existence's, resting upon the supreme Divinity that is above Prakriti and that is inactive, uphold the entire universe of the mobile and immobile objects.
नवद्वारं पुरं पुण्यमेतैर्भावैः समन्वितम् व्याप्य शेते महानात्मा तस्मात्पुरुष उच्यते
M. N. Dutt: This sacred building of nine doors (body) is endued with all these existences. That which is high above them, viz., the Soul, lives within it, pervading it all over. Therefore it is called Purusha.
अजरः सोऽमरश्चैव व्यक्ताव्यक्तोपदेशवान् व्यापकः सगुणः सूक्ष्मः सर्वभूतगुणाश्रयः
M. N. Dutt: The Soul is not subject to decay and death. It has knowledge of what is manifest and what is unmanifest. It is again all-pervading, endued with qualities, subtile, and the refuge of all existence and qualities.
यथा दीपः प्रकाशात्मा ह्रस्वो वा यदि वा महान् ज्ञानात्मानं तथा विद्यात्पुरुषं सर्वजन्तुषु
M. N. Dutt: As a lamp shows all objects great or small, similarly the Soul dwells in all creatures as the principle of knowledge.
सोऽत्र वेदयते वेद्यं स शृणोति स पश्यति कारणं तस्य देहोऽयं स कर्ता सर्वकर्मणाम्
M. N. Dutt: Making the car to hear what it hears, it is the Soul that hears. Likewise, making the works, it is the Soul that sees. This body supplies the means by which the Soul derives knowledge. The bodily organs are not the doers, but it is the Soul that is doer, of all acts.
अग्निर्दारुगतो यद्वद्भिन्ने दारौ न दृश्यते तथैवात्मा शरीरस्थो योगेनैवात्र दृश्यते
M. N. Dutt: There is fire in wood, but it is never seen by cutting upon a piece of wood. Similarly, the Soul lives within the body, but it can never be seen by cutting the body.
Supplementary Passages:
12.203.39 After 39, K6.7 V1 B0.6-9 Da3.a4 Dn1.n4 Ds D2.3.6.8.9 T G1-3.6 M1.5-7 Kumbh. ed. ins.: *569 अग्निर्यथा ह्युपायेन मथित्वा दारु दृश्यते तथैवात्मा शरीरस्थो योगेनैवात्र दृश्यते
नदीष्वापो यथा युक्ता यथा सूर्ये मरीचयः संतन्वाना यथा यान्ति तथा देहाः शरीरिणाम्
M. N. Dutt: Water must exits in rivers. Rays of light are always attached to the sun. Similarly, thc Soul has a body. This connection is not stopped because of the constant succession of bodies that Soul has to pass through.
स्वप्नयोगे यथैवात्मा पञ्चेन्द्रियसमागतः देहमुत्सृज्य वै याति तथैवात्रोपलभ्यते
M. N. Dutt: In a dream, the Soul, endued with the five senses, leaves the body and moves over wide areas. Similarly, when death takes place, the Soul passes out of one body for entering another.
कर्मणा व्याप्यते पूर्वं कर्मणा चोपपद्यते कर्मणा नीयतेऽन्यत्र स्वकृतेन बलीयसा
M. N. Dutt: The Soul is fettered by its pristine acts. Fettered by acts done by it in one state. Indeed, it is led from one into another body by its owni acts which are of very powerful consequences.
स तु देहाद्यथा देहं त्यक्त्वान्यं प्रतिपद्यते तथा तं संप्रवक्ष्यामि भूतग्रामं स्वकर्मजम्
M. N. Dutt: I will not describe how the owner of a human body, casting off his body, enters another, and then again into another, and how, indeed, the whole range of beings is the result of their respective acts.